Human Existence. A Holistic Concept. Part 2

Description

Human Existence. A Holistic Concept. Part 2

Thus with respect to details of embryogenesis, digestion, circulation, one comes across advancementin AYURVEDA. But it is not at all comparable to allopathy Concept; such as RASA, VEERYA, VIPAKA and PRABHAAVA show increasing; understanding of digestive, absorptive and assimilative processes.

The concepts of AAHAARA (diet) and VIHAARA (psychophysical-socio-cultural and other behavioral patterns, are in fact richer in AYURVEDA. JATISAAMAANYA St GUNASAAMAANYA are AYURVEDIC concepts similar to substitution of deficiency, in two ways. Thus JAATISAAMAANYA is banana for banana and GUNASAAMAANYA is anything similar to properties in place of banana. AYURVEDA teaches that AHAARA and VIHAARA profoundly influence the whole being This is a very valid concept.

VAATA evidently relates to bio electrical (neural activity) activity, PITTA to metabolism (endocrine and biochemical activities) and KAPHA to stable structural and functional organization of the body systems, including various chemical bonds and enzymes activities favoring synthesis of large molecules Whereas DOS HAS are the controllers and DHATUS, the controlled ones The MALAS are the effects in such a cascade All of them operate in a mutually beneficial manner Role of and the concept of MALA is notably richer and more profound than the concept of 'excreta' MALA has important role in AYURVEDIC understanding of HOMEOSTASIS' Role of MALA must be explored as it almost certainly has a lot of surprises in store.

Concept of AGN1 is almost certainly equivalent to ATP and enzymes such as ATPases represent PITTA. KAPHA represents enzymes eg glycogen synthetase promoting processes such as glycogenesis, lipogenesis and also those which prevent or slowdown break down of ATP.

The concept of SROTASAS teaches us the importance of identifying importance of space. pathways, gated channels, tracts like gastrointestinal tracts. Viscera such as heart, lungs etc which facilitate the orchestrated interplay of billions of molecules.

The concept of PRAANA and the five PRAANAS is common to AYURVEDA and YOGA. . PRAANA represents a bridge between the cosmic life and individual life and cosmic consciousness and individual consciousness. Its effects in body are also called PRAANAS and these are evident as manifestations or responses of CNS and ANS (Central nervous and autonomic nervous systems) activity. The regions of these PRAANAS or VAAYUS are CHEST = RESPIRATION = PRAANA = ANAAHATA CHAKRA, urogenital and anal region = discharge of urine, feces etc. = APANA = MULAADHAARA CHAKRA, navel = digestion = SAM ANA = MANIPURA CHAKRA, Throat = neck = deglutition = UDAANA = VBHUDDHA CHAK- RA and entire body = circulation = VYAANA = SWADHISTHANA CHAKRA.

Holistic understanding, harmonization, homogemzation and amalgamation of all these concepts related to STHULADEHA are extremely desirable or rather essential and possible today.

As far as DHATUS are concerned, anatomy, histology, physiology, biochemistry all must imbibe the principles of interconversions as taught by AYURVEDA and totally dissolve AYURVEDIC anatomy into realistic modem anatomy.

As far as M ALAS are concerned they represent much more than mere excreta as referred to earlier It is necessary therefore that allopathy enriches itself with this concept Sialorrhea, polyurea, menorrhagia, diarrhea etc. show disorders of MALA DHAARANAA.

AYURVEDA teaches us continuity, interactivity and similarity of every aspect of human existence | JAATTS AM ANYA & GUNASAMANYA| with rest of the universe and provides some of the brilliant premises for choice of treatment.

The YOGA teaches us about five PRAANAS But KUNDALINI is a special concept unique to YOGA, in fact HATHA YOGA.

HA and THA are equivalent to CHANDRA and SURYA or YIN and YANG principles.

KUNDALINI, in o ur vie w, represents possibly a linkb etween KARANA DEHA, LINGA DEHA and STHULA DEHA A may represent DNA or genotype, or even a causal precursor' of the genotype.

Itis supposed to be located atSWADHISHTHANACHAKRA, which is a location of germinal epithelium from which gonads are developed at around S Weeks of intrauterine life According to some, the KUNDALINI in quiescent state comes to reside at MULADHARA CHAKRA from which 72000 NADIS spring / arise.

AYURVEDIC concept tells us that KUNDAUNI roughly corresponds to VAATASTHAANA and these two according to us represent "trapped" potentials for die development of entire personality, which in YOGIC parlance is referred to as the MEETING OF JEEVA & SHIVA.

The nadis such as IDA, PINGALA, SUSHUMNA, GANDHARI, HAST-AJIVHCA etc have to be interpreted on the background of interplay between all 5 KOSHAS.

The concept of seven LOKAS or SAPTALOKAS indicates insight of YOGA, UPANISHADAS and AYURVEDA into a 'being", its characteristics and its relationship to its levels of consciousness.

YOGA also teaches us about VAANIS i.e expressions. The expression can be a lie, partially lie, superficial without commitment, superficial with partial commitment or from the bottom of the heart with total commitment Thus YOGA depicts four levels of expressions VAIKHARI from pharynx, MADHYAMAA from the throat meaning involving autonomic (emotional) content, PASHYANTI from the heart i e deeper aspects of emotions with even greater personal instinctual involvement and PARA from NAB HI La. navel i.e. VAATAS THAANA or KUNDAUNI 1 e. the very source or root of life where there is COMPLETE dissolution of the being in his / her statement.